Re: how to defeat the Atheist

respected Maharaj's and practitioners brother do no lose your faith in battle with maya. we may get injured, but there is always another day to fight.

We are not foreigners; even the Mayavadis accept Sri Bhagavad Gita
So in chapter two it say we are soul not foreigners. To think we are forigners is foolish on the Mayavadis part.

17) Know that the soul who pervades the entire body is
imperishable. He is unchangeable and everlasting, and no one can destroy him.

18) Only these physical bodies of the eternal, indestructible, and immeasurable soul are subject to destruction. Therefore, fight, O Bharata, and do not give up your natural religious principles.

To think we are brahman is also foolish because it clearly says:
janmani jayate sudra, karmani bhavati dyija.

Show me the real brahman who can light a fire by mantra.

To introduce this vaisnava philosophy then you have to know your own limitation. Meaning kindergarden, first grade, second grade and so on. Don't get out of you depth
otherwise you will be in trouble.

An experienced preacher will know when to back off, and not get into an argument, better to leave as a friend you can always go back when you are a stronger preacher.

i seen too many people upset with the way some preachers carry on; better to leave as friends.

...............................................................................
Srila Prabhpadas quotes

The Mayavadis� accusation that devotees do not study Vedanta is false. The Mayavadis do not know that chanting, dancing and preaching the principles of Srimad-Bhagavatam, called bhagavata-dharma, are the same as studying Vedanta. Since they think that reading Vedanta philosophy is the only function of a sannyasi and they did not find Caitanya Mahaprabhu engaged in such direct study, they criticized the Lord. Sripada Sankaracarya has given special stress to the study of Vedanta philosophy: vedanta-vakyeshu sada ramantah kaupinavantah khalu bhagyavantah. �A sannyasi, accepting the renounced order very strictly and wearing nothing more than a loincloth, should always enjoy the philosophical statements in the Vedanta-sutra. Such a person in the renounced order is to be considered very fortunate.� The Mayavadis in Varanasi blasphemed Lord Caitanya because His behavior did not follow these principles. Lord Caitanya, however, bestowed His mercy upon these Mayavadi sannyasis and delivered them by means of His Vedanta discourses with Prakasananda Sarasvati and Sarvabhauma Bhattacarya.
Adi 7.42


Sri Chaitanya Mahaprabhu gave much respect Lord Shiva he is not an ordinary demigod

cc  adi 7/64 purport
Mayavadi sannyasis are always very puffed up because of their knowledge of Sanskrit and because they belong to the Sankara-sampradaya. They are always under the impression that unless one is a brahmana and a very good Sanskrit scholar, especially in grammar, one cannot accept the renounced order of life or become a preacher. Mayavadi sannyasis always misinterpret all the sastras with their word jugglery and grammatical compositions, yet Sripada Sankaracarya himself condemned such jugglery of words in the verse prapte sannihite kale na hi na hi rakshati dukrin karane. Dukrin refers to suffixes and prefixes in Sanskrit grammar. Sankaracarya warned his disciples that if they concerned themselves only with the principles of grammar, not worshiping Govinda, they were fools who would never be saved.

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Re: how to defeat the Atheist

Dear devotees,

       Nityananda! Gauranga! Hare Krishna! Dandavats and obeisances!

       My personal struggle is more against Mayavadis right now than others. The philosophers here aren't so tame like those who went to the west. They are very powerful people with very high qualifications except real devotion to the Lord. It would take the preaching of a Madhvacharya or a Bhaktisiddhanta to go over them. Except for the Sri Sampradaya or Madhya sampradaya, people believe that if anyone says we're brahman, he speaks the highest philosophy. You will have to see how many philosophers exist with how many millions of followers here, speaking everything other than devotion. If someone has to preach some bhakti, he has to give plenty of room to acknowledge the Mayavadis in the name of being liberal and non-critcal or else hardly anyone will come. Even the Sri Vaisnavas have had to mellow down their tone.

      Many devotees of Gaudiya Vaisnava dharma are looked down upon because they are foreigners. "You let a foreigner tell you about our philosophy?", is the perception. Others think that we're spreading Christianity because of the way the Gaudiya sampradaya emphasises on love and does not tolerate apasiddhanta. Unless one can manage to go above all the qualifications of these people, no one will listen to a word I say for e.g. That qualification only the Lord can give. We can only pray that he put us above all these things so that the preaching becomes successful.

      One observation I have made is that the worshippers of demigods, including Saivas, Saktas, Ganapatyas, etc... all culminate in impersonalism, without hardly any exception. Even those who start out as personalists become impersonalist later on. Why is that?

Narrating from experience,
Srinath

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One Must Accept a Guru in Disciplic Succession, and be faithful to him

Gaudiya Kanthahara

see **
Guru-tattva

One Must Accept a Guru in Disciplic Succession.

1.1
tad vijnanartham sa gurum evabhigacchet
samit panih srotriyam brahma-nishtham

    One who wants to know the Absolute Truth scientifically must approach a bona fide spiritual master and offer him everything required for sacrifice. Such a spiritual master must be fixed in the truth, having heard it in disciplic succession. (Mundaka Upanishad 1.2.12)

1.2
acaryavan purusho veda

    Only one who has a guru can know the truth. (Chandogya Upanishad 6.14.2)

1.3
uttishthata jagrata prapya varan nibodhata
kshurasya dhara nisita duratyaya
durgam pathas tat kavayo vadanti

    Wake up and take advantage of the human form of life. Learned transcendentalists say that the path of spiritual life is difficult; it is sharp like a razor's edge. (Katha Upanishad 1.3.14)

1.4
yasya deve para bhaktir yatha deve tatha gurau
tasyaite kathita hy arthah prakasante mahatmanah

    Only unto those great souls who serve guru and Krishna with implicit faith is the import of the Vedas fully revealed. (Svetasvatara Upanishad 6.23)
1.5
nayam atma pravacanena labhyo na medhaya na bahuna srutena
yam evaisha vrinute tena labhyas tasyaisha atma vivrinute tanum svam

    The Supreme Self can never be known by any amount of argument, reasoning, intelligence, or by much hearing. To those whom He chooses, however, He may reveal His personal form. (Katha Upanishad 1.2.23)
1.6
janana-maranadi-samsaranala-santapto dipta-sira
jala-rasim iva upahara-panih srotriyam
brahma-nishtham gurum upasritya tam anusarati

    Just as a person whose head is afire runs towards water, one burning from the fire of material existence birth, death, old age, and disease must run to a guru for relief. Such a guru must be fixed in the Absolute Truth and well-versed in the scriptures. One should approach him with all that is needed for sacrifice, submit to him, and be ready to carry out his every instruction. (Vedanta-sara 11)

1.7
'krishna-nitya-dasa', jiva taha bhuli' gela
ei doshe maya tara galaya bandhila

    Because the soul has forgotten that he is the eternal servant of Krishna, Maya has chained him by the neck. (Cc. Madhya 22.24)

1.8
krishna bhuli' sei jiva anadi-bahirmukha
ataeva maya tare deya samsaradi-duhkha

    Forgetting Krishna, the soul is attracted by the illusory energy since time immemorial, which gives him innumerable miseries in the material world. (Cc. Madhya 20.117)

1.9
krishna-bahir-mukha haiya bhoga vancha kare
nikata-stha maya tare japatiya dhare
pisaci paile yena mati-chhanna haya
maya-grasta jivera haya se bhava udaya
"ami nitya krishna-dasa" �ei katha bhule
mayara naphara haiya cira-dina bule
kabhu raja, kabhu praja, kabhu vipra, sudra
kabhu sukhi, kabhu duhkhi, kabhu kita, kshudra
kabhu svarge, kabhu martye, narake va kabhu
kabhu deva, kabhu daitya kabhu dasa prabhu

    Being averse to the service of the Supreme Lord, the living entity tries to satisfy his lusty desires for sense gratification, and thus the illusory energy keeps him tightly within her embrace. The living entity, captured by the illusory energy, becomes just like a madman under a witch's spell.

     "I am the eternal servant of Krishna" forgetting this, he becomes the slave of maya and forever wanders through a succession of lives. Sometimes he is a king, sometimes a subject. Now a brahmana, now a sudra. Now an insignificant ant. Sometimes happy, sometimes sad. Now he goes to heaven, now to hell. Sometimes he is a god, sometimes a devil, now a servant, now a lord. (Prema-vivarta)
1.10
brahmanda bhramite kona bhagyavan jiva
guru-krishna-prasade paya bhakti-lata-bija
tate krishna bhaje, kare gurura sevana
maya-jala chute, paya krishnera carana

    Wandering throughout the universe, by the mercy of Krishna, the living entity who is fortunate meets a bona fide spiritual master. By the mercy of the spiritual master, he gets the seed of the bhakti-lata. By worshiping Krishna and rendering service to the spiritual master, one is liberated from the illusory world of maya, and attains the lotus feet of the Lord. (Cc. Madhya 19.151, 22.25)

1.11
mukam karoti vacalam pangum langhayate girim
yat kripa tam aham vande paramananda madhavam

    I offer my respectful obeisances unto transcendental bliss personified, Lord Madhava, by whose mercy a dumb man can speak eloquently, a blind man can see the stars, and a lame man can cross mountains. (Bhavartha Dipika, Mangala Stotram 1)
1.12
caitanya lila-amrita-pura, krishna-lila-sukarpura,
duhe mili' haya sumadhurya
sadhu-guru-prasade, taha yei asvade,
sei jane madhurya pracurya

    The pastimes of Sri Caitanya are the abode of nectarean love of Godhead. They are like thick condensed milk. The pastimes of Sri Krishna are like camphor. When these are combined they are very sweet. By the mercy of the guru one can taste that sweetness un-limitedly. (Cc. Madhya 25.277)

A Qualified Guru and Disciple are Hard to Find

1.13
sravanayapi bahubhir yo na labhyah
srinvanto 'pi bahavo na vidyuh
ascaryo 'sya vakta kus lo 'sya labhda
ascaryo jnata kusalanusishtah

    Many cannot hear about the soul, and even after hearing about it many cannot understand it, because it is hard to find a guru who is a genuine seer of the truth. Such a qualified guru is a great soul and is very rare. Only those who follow his teachings can realize the truth and become expert in the science of God. Such disciples are also very rare. (Katha Upanishad 1.2.7)

A Genuine Guru Knows the Truth About Krishna, is Surrendered to Him, and is Well-Versed in the Vedic Literature

1.14
tasmad gurum prapadyeta
jijnasuh sreya uttamam
sabde pare ca nishnatam
brahmany upasamasrayam

    One who is searching for the Ultimate Truth must surrender to a guru who knows the inner meaning of the Vedas, is fixed in the Absolute Truth and is expert in the sastra. (Bhag. 11.3.21)
1.15
kripa-sindhuh su-sampurnah
sarva-sattvopakarakah
nisprihah sarvatah siddhah
sarva-vidya-visaradah
sarva-samsaya-samchetta
'nalaso gurur ahritah

    One who is an ocean of mercy, who is fulfilled in all respects, who has all good qualities, who works for the benefit of all souls, who is free from lust, who is perfect in all respects, who is well-versed in the scriptures, who knows the science of Krishna, who can remove all the doubts of his disciples, and who is always alert in the service of Krishna is known as a genuine guru. (Hari-bhakti-vilasa 1.45,46 quoted from Vishnu-smriti Vacana)

A Guru is a Master of his Senses

1.16
vaco vegam manasah krodha vegam
jihva vegam udaropastha vegam
etan vegan yo vishaheta dhirah
sarvam apimam prithivim sa sishyat

    A sober person who can control the urge to speak, the mind, the urges of anger, the tongue, belly, and genitals is qualified to make disciples all over the world. (Upadesamrita 1)
1.17
shat-karma nipuno vipro mantra-tantra-visaradah
avaishnavo guru na syad vaishnavah svapaco guruh

    A brahmana may be expert in mantra, ritual, and the six kinds of brahminical work performing and teaching sacrifice, studying and teaching scripture, giving and receiving charity but if he is not a Vaishnava he cannot be a guru. On the other hand, a Vaishnava, even if born in a family of untouchables, may be a guru. (Hari-bhakti-vilasa, quoting Padma Purana Vacana)

A Pure Devotee is the Guru of all Varnas and Asramas

1.18
vipra kshatriya vaisyas ca guravah sudra janmanam
sudras ca guravas tesham trayanam bhagavat-priyah

    A brahmana, kshatriya or vaisya can be guru for the sudra class, but a Vaishnava, even if born a sudra, because he is dear to the Supreme Personality of Godhead, can be the guru of these higher orders. (Padma Purana)

1.19
kiba vipra, kiba nyasi , sudra kene naya
yei krishna-tattva-vetta, sei 'guru' haya

    Whether a brahmana, a sannyasi, or a sudra, one who knows the science of Krishna is to be accepted as guru. (Cc. Madhya 8.128)

1.20
kiba varni, kiba srami, kiba varnasrama hina
krishna tattva yei, sei acarya pravina
asala katha chadi' bhai varne ye kare adara
asad-guru kari' ta 'ra vinashta purvapara

    One who is expert in the science of Krishna, whatever social order he may belong to including sudra and outcaste is to be accepted as an acarya. Who ignores this principle and accepts a guru solely on the basis of social position will be ruined. (Prema-vivarta)

A Guru is an Acarya of Sambandha-jnana

1.21
vairagya-yug bhakti-rasam prayatnair
apayayan mam anabhipsum andham
kripambudhir yah para-duhkha-dukhi
sanatanam tam prabhum asrayami

    I surrender to Srila Sanatana Gosvami, the acarya of sambandha jnana. He is an ocean of mercy and always unhappy to see the suffering of others. Although I was blind and in the darkest ignorance he gave me the light of transcendental knowledge. He taught me the real meaning of detachment and made me drink the highest nectarean rasa that of divine love. (Vilapa-kusumanjali, 6)

Who is an acarya?

1.22
upaniya tu yah sisyam veda-madhyapayed dvijah
saokalpam sa-rahasyam ca tam acaryam pracakshate

    An acarya is not one who only confers the sacred thread. He trains his disciples in sacrifice and teaches them the confidential meaning of the Vedas. Such a spiritual master is an acarya, according to saintly authorities. (Manu-samhita 2.140)

1.23
acinoti yah sastrartham acare sthapayaty api
svayam acarate yasmad acaryas tena kirttitah

    An acarya is one who fully understands the conclusions of the revealed scriptures and whose behavior reflects his deep realization. He is a living example for he teaches the meaning of the scriptures both by word and deed. (Vayu Purana)

Example Is Better Than Precept

1.24
yad yad acarati sreshthas tat tad evetaro janah
sa yat pramanam kurute lokas tad anuvartate

    Whatever a great man does, common men follow. Whatever standards he sets by exemplary acts, all the world pursues. (Bhagavad-gita 3.21)

1.25
apane acare keha, na kare pracara
pracara karena keha, na karena acara
'acara' 'pracara' namera karaha 'dui' karya
tumi sarva-guru, tumi jagatera arya

    Some practice but do not preach, others preach but do not practice, but one who is perfect in both preaching and practice is the guru of the entire universe. You are a real jagad-guru, for you practice what you preach. (Cc. Antya 4.102,103)

1.26
apane karimu bhakta-bhava angikare
apani acari' bhakti sikhamu sabare

    I shall accept the role of a devotee, and I shall teach bhakti to everyone by practicing it Myself. (Cc. Adi 3.20)

1.27
apani na kaile dharma sikhana na yaya

    If I do not do this Myself, then the principles of religion will not be taught. (Cc. Adi 3.21)

Inconceivable Oneness and Difference of Guru, Vaishnava, and Krishna

1.28
acaryam mam vijaniyan navamanyeta karhicit
na martya-buddhyasuyeta sarva-devamayo guruh

    Know the acarya to be as good as Myself. Never disrespect him. Never envy him or consider him an ordinary man for He is the sum total of all the demigods. (Bhag. 11.17.27)

1.29
vande gurun isa-bhaktan isam isavatarakan
tat-prakasams ca tac chaktih krishna caitanya samjnakam

    I worship the Supreme Lord Sri Caitanya, who appears in six features as: instructing and initiating gurus; the Lord's devotees, beginning with Srivasa Thakura; His avataras such as Advaita Acarya; His prakasa, or full expansion, (Nityananda Prabhu); and His sakti, (Gadadhara Pandita). (Cc. Adi 1.1 )

1.30
krishna, guru, bhakta, sakti, avatara, prakasa
krishna sakti ei chaya-rupe karena vilasa

    The Supreme Lord appears in six features. As Sri Krishna; the two kinds of gurus; devotees; incarnations of Godhead; complete expansions of His own Self (purushas); and His divine energy. In these six features the Lord enjoys His transcendental pastimes. (Cc. Adi 1.32)
1.31
yadyapi amara guru caitanyera dasa
tathapi janiye ami taohara prakasa

    Although I know my guru is a servitor of Sri Caitanya, I know that He is a full manifestation (prakasa) of the Supreme Personality of Godhead Himself. (Cc. Adi 1.44)

Siksha-guru; Caitya-guru and Mahanta (personal)-guru.

1.32
guru-krishna-rupa hana sastrera pramane
guru-rupe krishna kripa karena bhakta-gane

    According to sastra the guru is nondifferent from Krishna, because it is through the guru that Krishna bestows mercy on His devotees. (Cc. Adi 1.45)

1.33
siksha-guruke ta' jani krishnera svarupa
antaryami, bhakta-sreshtha, ei dui rupa

    One should know the siksha guru to be Krishna Himself. As guru, Krishna has two forms as the Supersoul and as the best of devotees. (Cc. Adi 1.47)

1.34
jive sakshat nahi, tate guru caittya-rupe
siksha-guru haya krishna mahanta-svarupe

    Since one cannot see the Supersoul directly, Krishna appears as a liberated devotee. Such a siksha guru is none other than Krishna Himself. (Cc. Adi 1.58)

1.35
naivopayanty apacitim kavayas tavesa
brahmayushapi kritam riddha-mudah smarantah
yo 'ntar bahis tanu-bhritam asubham vidhunvann
acarya-caittya-vapusha sva-gatim vyanakti

    O my Lord! Transcendental poets and experts in spiritual science cannot fully express their indebtedness to You, even if they had the lifetime of Brahma, for You appear in two features externally as the acarya and internally as the Supersoul to deliver the conditioned souls by revealing to them Your devotional service and teaching them how to approach You on the path of pure love. (Bhag. 11.29.6)
By the Mercy of Krishna, one Gets the Mercy of Guru

1.36
krishna yadi kripa kare kona bhagyavane
guru-antaryami-rupe sikhaya apane

    By the mercy of Krishna a fortunate soul is guided by the Supersoul from within and from the guru without. (Cc. Madhya 22.47)

Guru Gives Scientific Knowledge About the Highest Spiritual Reality

1.37
ajnana timirandhasya jnananjana salakaya
cakshur unmilitam yena tasmai sri guruve namah

    I was born in the darkest ignorance, but my spiritual master opened my eyes with the salve of transcendental knowledge. I offer my humble obeisance's unto him. (Prema-bhakti-candrika, Narottama dasa)

1.38
sri-caitanya-mano-'bhishtam sthapitam yena bhutale
svayam rupah kada mahyam dadati sva-padantikam

    When will Srila Rupa Gosvami Prabhupada, who has established the mission to fulfill the desire of Lord Caitanya give me shelter at his lotus feet? (Prema-bhakti-candrika, Narottama dasa)

1.39
sri-guru-carana padma, kevala-bhakati-sadma,
bando muni savadhana mate
yahara prasade bhai, e bhava toriya jai,
krishna-prapti hoy jaha ha'te
guru-mukha-padma-vakya, cittete koriya aikya,
ar na koriho mane asa
sri-guru carane rati, ei se uttama gati,
je prasade pure sarva asa
cakhu-dan dilo jei, janme janme prabhu sei,
divya-jnan hride prokasito
prema-bhakti jaha hoite, avidya vinasa jate,
vede gay yahara carito

    The lotus feet of the spiritual master are the only way we can attain pure devotional service. I bow down to his lotus feet with great awe and reverence. By his mercy, one can cross the ocean of material suffering and obtain the mercy of Krishna.
    My only wish is to have my consciousness purified by the words emanating from his lotus mouth. Attachment to his lotus feet is the perfection that fulfill all desires.
    He opens my darkened eyes and fills my heart with transcendental knowledge. He is my lord, birth after birth. From him ecstatic prema emanates; by him, ignorance is destroyed. The Vedic scriptures sing of his character.
    Our spiritual master is the ocean of mercy, the friend of the poor, and lord and master of the devotees. O master! Be merciful to me. Give me the shade of your lotus feet. Your fame is spread all over the three worlds. (Prema-bhakti-candrika, Narottama dasa)

The Spiritual Master is the Energy of Krishna

1.40
na dharmam nadharmam sruti-gana niruktam kila kuru
vraje radha-krishna-pracura-paricaryam iha tanu
saci-sunum nandisvara-pati-sutatve guru-varam
mukunda-preshtatve smara param ajasram nanu manah

    O mind! Give up all connection with Vedic piety and impiety and simply serve Radha and Krishna in Vrindavana with all your heart. Know that Lord Caitanya, the son Saci, is Sri Krishna, the son of Nanda and always remember that Sri Guru is mukunda-preshtha, the dearmost servant of Krishna. (Manah-Siksha 2, Srila Raghunatha Dasa Gosvami)

Note: In the purport to Cc. Adi 1.46, Srila Prabhupada refers to Srila Bhaktivinoda's commentary called Anubhashya:
    As mentioned previously, a disciple should always respect the spiritual master as a manifestation of Krishna, but at the same time one should always remember that a spiritual master is never authorized to imitate the transcendental pastimes of the Lord. False spiritual masters pose themselves as identical with Sri Krishna in every respect to exploit the sentiments of their followers, but such impersonalists can only mislead their disciples, for their ultimate aim is to become one with the Lord. This is against the principles of the devotional cult.
    The real Vedic philosophy is acintya-bhedabheda-tattva, which establishes everything as one with and different from the Personality of Godhead. Srila Raghunatha Gosvami confirms that this is the real position of a bona tide spiritual master and says one should always think of the spiritual master in terms of his intimate relationship with Mukunda.

The Guru is Gaura-sakti and Gaura-priyattama

1.41
sakshad hadritvena samasta sastrair
uktas tatha bhavyata eva shadbhih
kintu prabhor yah priya eva tasya
vande guroh sri-caranaravindam

    According to the verdict of the revealed scriptures and saintly persons, the guru is honored as much as Krishna Himself, because he is the dearmost servant of the Supreme Personality of Godhead. I offer my respectful obeisance's unto the lotus feet of such a spiritual master. (Gurvashtakam 7)

l. 42
suddha-bhaktah sri-guro sri sivasya ca bhagavata saha
abheda-drishtim-tat-priyatamatvenaiva manyante

    Whenever the scriptures describe the spiritual master and Lord Siva as nondifferent from Krishna, pure devotees understand this is because of their being the most beloved of Sri Krishna. (Bhakti-Sandarbha, Annucheda 216)

NOTE: Quoting the Anubhashya, Cc. Adi 1.46: "Jiva Gosvami clearly defined that a pure devotee's observation of the spiritual master and Lord Siva as one with the Personality of Godhead exists in their being very dear to the Lord, not identical with Him in all respects."

A Guru in Name Only Commits a Great Offense

1.43
gurur na sa syat sva-jano na sa syat
pita na sa syaj janani na sa syat
daivam na tat syan na patis ca sa syan
na mocayed yah samupeta-mrityum

    One who cannot deliver his dependents from repeated birth and death should never become a guru, a relative, a father, mother, demigod, or husband. (Bhag. 5.5.18)
1.44
sei se parama bandhu, sei pita-mata
sri-krishna-carane yei prema-bhakti-data
sakala janme pita-mata sabe paya
krishna guru nahi mile, bhajaha hiyaya

    Under ordinary circumstances one's own father and mother are worshipable, but in every species one gets a father and mother. Far rarer is to get guru and Krishna. The spiritual master can bestow prema-bhakti to the those who have attained his mercy, therefore he is the topmost father, mother, and friend of everyone. (Caitanya Mangala, Madhya-khanda)

Scholarship is no Qualification for Becoming a Guru

1.45
sabda-brahmani nishnato na nishnayat pare yadi
sramas tasya srama-phalo hy adhenum iva rakshatah

    One may be expert in Vedic scholarship, but if he fails to understand the position of the Absolute Truth and doesn't recognize Krishna as the Supreme Personality of Godhead all his study is a waste of time. His hard work will be his only reward, and his efforts will be like the labor of one who struggles to maintain a cow that has no calf and cannot produce milk. (Bhag. 11.11.18)

A Non-Vaishnava Cannot be a Guru

l.46
maha-kula-prasuto 'pi sarva-yajneshu dikshitah
sahasra-sakhadhyayi ca na guruh syad avaishnavah

    Even if born in an aristocratic brahmana family, initiated with all the appropriate Vedic sacrifices, and has studied a thousand branches of Vedic knowledge one who is not a Vaishnava can never be a guru. (Hari-bhakti-vilasa 1.45)

Bogus Gurus

1.47
paricarya-yaso-lipsuh sishyad gurur na hi

    One who accepts disciples for personal service and fame is unfit to be a guru. (Vishnu Smriti)
1.48
guravo bahavah santi sishya-vittapaharakah
durlabhah sad-gurur devi sishya-santapaharakah

    Many gurus take advantage of their disciples and plunder them. They exploit their disciples for sex, and use them to amass wealth, but a guru who can remove the miseries of his disciples is very rare. (Purana-vakya)

The Injunction to Abandon a Bogus Guru

1.49
guror apy avaliptasya karyakaryam ajanatah
utpatha-pratipannasya parityago vidhiyate

    A guru addicted to sensual pleasure and polluted by vice, who is ignorant and has no power to discriminate between right and wrong, or who is not on the path of suddha-bhakti must be abandoned. (Mahabharata, Udyoga-parva, 179.25)

1.50
snehad va lobhato vapi yo grihniyad dikshaya
tasmin gurau sa-sishye tat devata sapa apatet

    If a guru, disregarding the standard for giving diksha, gives the mantra to his disciple out of greed or mundane affection, he is cursed by the gods along with that disciple. (Hari-bhakti-vilasa 2.7)

1.51
yo vyakti nyaya rahitam anyayena srinoti yah
tav ubhau narakam ghoram vrajatah kalam akshayam

    One who assumes the dress and position of an acarya, who speaks against the conclusions of Srimad Bhagavatam and other scriptures, or performs kirtana opposed to the proper glorification of Sri Krishna, certainly goes to hell for countless lifetimes along with his disciples and whoever else hears such non-devotional talks and kirtanas. (Hari-bhakti-vilasa 1.101)

1.52
vaishnava-vidveshi cet parityajya eva. "guror api avaliptasye" ti smaranat, tasya vaishnava-bhava-rahityena avaishnavataya avaishnavopadishteneti vacana-vishaya tvacca. Yathokta-lakshanasya sri-guror-avidyamanatayastu tasyaiva maha-bhagavatasyaikasya nitya-sevanam paramam sreyah.

    A guru who is envious of pure devotees, who blasphemes them, or behaves maliciously towards them should certainly be abandoned, remembering the verse "guror api avaliptasya" (See 1.49). Such an envious guru lacks the mood and character of a Vaishnava. The sastras enjoin that one should not accept initiation from a non-devotee (avaishnavopadishtena... See 1.54). Knowing these injunctions of the scriptures, a sincere devotee abandons a false guru who is envious of devotees. After leaving one who lacks the true qualities of a guru, if a devotee is without a spiritual guide, his only hope is to seek out a mahabhagavata vaishnava and serve him. By constantly rendering service to such a pure devotee, one will certainly attain the highest goal of life. (Bhakti-sandarbha, Annucheda 238)

A Materialistic, Professional, Family or Vyavaharika-guru Must be Given up

1.53
paramartha-gurvasrayo vyavaharika-gurvadi parityagenapi kartavyah

    One should not accept a spiritual master based on hereditary, social or ecclesiastical convention. Such a professional guru should be rejected. One must accept a qualified spiritual master, who can help one advance towards the ultimate goal of life, krishna-prema. (Bhakti-sandarbha, annucheda 210)

Who Rejects a False Guru Must Accept a Real Guru

1.54
avaishnavopadishtena mantrena nirayam vrajet
punas ca vidhina samyag grahayed vaishnavad guroh

    One who gets his mantra from a guru who is a non-devotee or who is addicted to sensual pleasure is doomed to a life in hell. Such a person must immediately approach a genuineVaishnava guru and again accept the mantra from him. (Hari-bhakti-vilasa 4.366)

Why Become a Disciple

1.55
nri-deham adyam su-labham su-durlabham
plavam su-kalpam guru-karnadharam
mayanukulena nabhasvateritam
puman bhavabdhim na taret sa atma-ha

    This human form of life is rare and it can award all the benefit of life. It is superior to all other forms of life, for having attained it, one may easily cross over the ocean of material existence. The human form of life is like a ship for crossing the material ocean. The guru is the captain and the mercy of Krishna is the favorable wind that carries the ship safely across. One who fails to make use of the human form of life for crossing the ocean of birth and death is the killer of the self. (Bhag. 11.20.17)

Who Thinks the Spiritual Master an Ordinary man Goes to Hell

1.56
gurushu nara-matir yasya va naraki sah

    One who thinks that the spiritual master is an ordinary man is said to live in hell. (Padma Purana)
Who Thinks the Guru an Ordinary man Finds his  Attempts at Spiritual Progress as Useless as an Elephant's Bath

1.57
yasya sakshad bhagavati jnana-dipa prade gurau
martyasad-dhih srutam tasya sarvam kunjara-saucavat

    The guru is considered as the Supreme Lord Himself, because he gives the light of transcendental knowledge to his disciples. Consequently, for one who maintains the material conception that the guru is an ordinary human being, everything is frustrated. His attempts to progress in spiritual life, his Vedic studies and scriptural knowledge, his penance's and austerities, and his worship of the Deity are all as useless as the bathing of an elephant. (Bhag. 7.15.26)

For Transcendental Knowledge one Must Approach a Guru

1.58
tad viddhi pranipatena pariprasnena sevaya
upadekshyanti te jnanam jnaninas tattva-darsinah

    Just try to learn the truth by approaching a spiritual master. Surrender to him and inquire from him and render service at his lotus feet. The self-realized soul can impart knowledge unto you, for he has seen the truth. (Bhagavad-gita 4.34)

The Guru Takes one Beyond Jnana to Pure Devotion

1.59
evam gurupasanayaika-bhaktya
vidya-kutharena sitena dhirah
vivriscya jivasayam apramattah
sampadya catmanam atha tyajastram

    With steady intelligence you should develop unalloyed devotional service by careful worship of the spiritual master, and with the sharp ax of transcendental knowledge you should cut off the subtle material covering of the soul. Upon realizing the Supreme Personality of Godhead, you should then give up the ax of analytic knowledge. (Bhag. 11.12.24)

Guru and Lord Nityananda are Nondifferent

1.60
samsarera para haiya bhaktira sagare
ye dubibe se bhajuka nitai candere
amara prabhura prabhu sri gaurasundara
e bada bharasa citte dhari nirantara

    Beyond the ocean of birth and death is the bhakti ocean. Let those who would go there worship Lord Nityananda (the original guru ). I will hold this faith within my heart forever: My master is Nityananda; His Lord is Gaurasundara. (By the mercy of Lord Nityananda one gets the mercy of Gaurasundara. Nityananda is therefore the original guru. As such the guru is the representative of Lord Nityananda. These two are nondifferent.)(Cb. 1.17.152-153)
1.61
nitai-pada-kamala, koti-candra-susitala,
ye chayay jagata juray
heno nitai bine bhai, radha-krishna paite nai,
dridha kori' dharo nitair pay
se sambandha nahi ja'r, britha janma gelo ta'r,
sei pasu boro duracar,
nitai na bolilo mukhe, majilo samsara-sukhe,
vidya-kule ki koribe tar
ahaokare matta hoiya, nitai-pada pasariya,
asatyere satya kori mani
nitaiyer karuna ha'be, vraje-radha-krishna pabe,
dhara nitai-carana du 'khani.
nitaiyer carana satya, tahara sevaka nitya,
nitai-pada sada koro asa
narottama boro dukhi, nitai more koro sukhi,
rakho ranga-caranera pasa

    The lotus feet of Lord Nityananda are more soothing than millions of moons. This world is ablaze with the fire of birth and death, but the cool shade of the lotus feet of Lord Nityananda can give relief to the entire universe. No one can approach Radha-Krishna without Lord Nityananda. If one wants to enter into the service of Radha-Krishna, he must take shelter at the lotus feet of Nityananda. He has not established a relationship with Lord Nityananda has wasted his life. His birth in the human form of life is useless. He is no better than an animal being absorbed in eating, sleeping, mating, and fighting. Such a two-legged animal, whose mouth has never uttered the name "Nitai," wallows in the pleasures of family life, and enjoys the happiness offered by birth, death, old age, and disease in the forest fire of material existence.
    If one has no connection with Nityananda, his so-called academic education and birth in a high family or great nation will not protect him. At the time of death nature's law will act, his work will be finished. He will get another body according to his karma.
    Why are these human animals acting in this way? They are maddened by a false conception of life. They have identified the self with the body, and thus they have forgotten their eternal relationship with Nityananda. Such forgetful persons accept the illusory energy as factual. They consider truth to be unreal and mistake illusion for reality. By the mercy of Nityananda prabhu, however, one can attain the service of Radha-Krishna in Vrindavana. Therefore, take shelter of the holy feet of Lord Nityananda. (Prarthana, Narottama Dasa)

The Authorized Sacred Tradition

1.62
amnayah srutayah sakshad brahma-vidyeti visrutah
guru-parampara-praptah visva-kartur hi brahmanah

    Transcendental knowledge, which is received through the system of parampara, beginning with Brahma, the creator, and which is embodied in the Sruti is known as amnayah, or the authorized sacred tradition. (Mahajana-karika)

Lord Brahma, the Original Teacher

1.63
brahma devanam prathamah sambabhuva
visvasya karta bhuvanasya gopta
sa brahma-vidyam sarva-vidya-pratishtam
atharvaya jyeshta-putraya praha

    Lord Brahma is the foremost of the demigods. He is the creator of the universe, and its guardian. He instructed his eldest son, Atharva in the science of transcendental knowledge (brahma-vidya), and thus became the first teacher within the universe. All other knowledge is based on this knowledge. (Mundaka Upanishad 1.1.1)

Sri Madhva the Sampradaya Acarya

1.64
ananda-tirtha-nama sukha-maya-dhama yatir jiyat
samsararnava-taranim yam iha janah kirtyanti budhah
    All glories to Sri Madhvacarya Prabhu, who is known as Ananda-tirtha, the holy abode of transcendental bliss. The wise know him as the boat for crossing over the ocean of material existence, and so they always chant his glories. (Prameya-ratnavali)

The Brahma-Madhva Gaudiya Sampradaya

1.65
sri-krishna-brahma-devarishi-badarayana-saojnakan
sri-madhva-sri-padmanabha-sriman-nrihari-madhavan
akshobhya-jayatirtha-sri-jnanasindhu-dayanidhin
sri-vidyanidhi-rajendra-jayadharman-kramadvayam
purushottama-brahmanya-vyasatirthams ca samstumah
tato lakshmipatim sriman-madhavendran ca bhaktitah
tac chishyan srisvaradvaita-nityanandan-jagat-gurun
devam-isvara-sishyam-sri-caitanyan ca bhajamahe
sri-krishna-prema-danena yena nistaritam jagat
kali-kalusha-santaptam karuna-sindhuna svayam
mahaprabhu-svarupa-sri-damodarah-priyaokarah
rupa-sanatanau dvau ca gosvami-pravarau prabhu
sri-jivo-raghunathas ca rupa priyo maha-matih
tat-priyah kaviraja-sri-krishna-dasa-prabhur matah
tasya priyottamah srilah sevaparo narottamah
tad-anugata-bhaktah sri-visvanathah sad-uttamah
tad asaktas ca gaudiya-vedantacarya-bhushanam
vidyabhushana-pada sri-baladeva-sad-asrayah
vaishnava-sarvabhauma-sri-jagannatha-prabhus tatha
sri-mayapura-dhamnas tu nirdeshta-sajjana-priyah
suddha-bhakti-pracarasya muli-bhuta ihottamah
sri-bhaktivinodo devas tat-priyatvena visrutah
tad-abhinna-suhrid-varyo maha-bhagavatottamah
sri-gaura-kisorah sakshad-vairagyam vigrahasritam
(mayavadi-ku-siddhanta-dhvanta-rasi-nirasakah
visuddha-bhakti-siddhantaih svanta-padma-vikasakah
devo 'sau paramo hamso mattah-sri-gaura-kirtane
pracaracara-karyeshu nirantaram-mahotsukah
hari-priya-janair-gamya om vishnu-pada-purvakah
sri-pado bhakti-siddhanta-sarasvati-mahodayah
sarve te gaura-vamsyas ca parama-hamsa-vigrahah
vayam ca pranata dasas tad ucchishta-grahagrahah)

    The above Sanskrit verse describing the Gaudiya Vaishnava guru-parampara was composed by Srila Bhaktisiddhanta Sarasvati Thakura (with the exception of the part in parenthesis, which was later added by his disciples). He translated it in the form of a Bengali poem, which follows:

1.66
krishna haite catur-mukha, haya krishna sevonmukha,
brahma haite naradera mati
narada haite vyasa, madhva kahe vyasa-dasa,
purna-prajna padmanabha-gati
nrihari madhava vamse, akshobhya-paramahamse,
sishya bali' angikara kare
akshobhyera sishya jaya-tirtha name paricaya,
taora dasye jnanasindhu tare
taha haite dayanidhi, taora dasa vidyanidhi,
rajendra haila taoha ha'te
taohara kiokara jaya-dharma name paricaya,
parampara jana bhala mate
jayadharma-dasye khyati, sri purushottama yati,
ta'ha ha'te brahmanya-tirtha suri
vyasa-tirtha taora dasa, lakshmi-pati vyasa-dasa,
taha ha'te madhavendra puri
mahavendra puri-vara, sishya-vara sri isvara,
nityananda sri-advaita-vibhu
isara-purike dhanya, karilena sri caitanya,
jagad-guru-gaura-mahaprabhu
mahaprabhu sri-caitanya, radha-krishna nahe anya,
rupanuga-janera-jivana
visvambhara priyaokara, sri svarupa damodara,
sri gosvami rupa-sanatana
rupa-priya mahajana, jiva raghunatha hana,
taora priya kavi krishna dasa
krishna dasa priya-vara, narottama sevapara,
yaora pada visvanatha asa
visvanatha bhakta-satha, baladeva jagannatha,
taora priya sri bhaktivinoda
mahabhagavata-vara, sri-gaura-kisora-vara,
hari-bhajanete yaora moda
sri varshabhanavi-bara, sada sevya-sevapara,
taohara dayitadasa nama
ei saba hari-jana, gaurangera nija-jana,
taodera ucchishte mora kama

    The teachings of pure devotional service to Krishna begins with Krishna Himself. He revealed this divine knowledge to the four-headed Brahma, who taught it to Narada. Narada taught it to Vyasa, who taught it to his servant, Madhvacarya. From Madhvacarya it passed to Padmanabha, Narahari, and Madhava. Madhava's disciple was Akshobhya. Akshobhya's disciple was Jayatirtha, whose foremost disciple was Jnanasindhu. After Jnanasindhu was Dayanidhi, whose disciple was Vidyanidhi, also known as Vidyadhiraja Tirtha. His disciple was Rajendra Tirtha, whose principle disciple was Jayadharma, also known as Vijayadhvaja Tirtha, the famous Bhagavatam commentator. His disciple was Purushottama Tirtha, whose foremost disciple was Brahmanya Tirtha. His disciple was Vyasatirtha, whose disciple was Lakshmipati Tirtha. In this way one should understand the guru-parampara.
    Lakshmipati Tirtha initiated Sri Madhavendra Puri, the best of sannyasis, whose favorite disciple was Isvara Puri. Two of his foremost disciples were the two great incarnations of Godhead, Lord Nityananda and Advaita Prabhu. Lord Caitanya made Isvara Puri greatly fortunate by accepting him as guru. Caitanya Mahaprabhu is none other than Sri Radha-Krishna combined. He is the life and soul of the Rupanuga Vaishnavas. The most dear follower of Sri Caitanya, who was also known as Visvambhara, was Svarupa Damodara, whose principle followers were Rupa and Sanatana Gosvami. The beloved followers of Rupa and Sanatana were Sri Jiva and Raghunatha dasa, whose dearmost servant was Krishnadasa Kaviraja Gosvami. The dearmost follower of Krishnadasa was Narottama dasa Thakura. Narottama's follower, Visvanatha Cakravarti Thakura, had no desire other than the service of Narottama's lotus feet. The foremost devotee of Visvanatha was Baladeva Vidyabhushana, and then Jagannatha dasa Babaji. The dear servant of Jagannatha dasa Babaji was Bhaktivinoda Thakura. Bhaktivinoda Thakura was followed by Sri Gaura Kishora dasa Babaji, a great devotee, whose only pleasure was the service of Sri Hari.
    All these pure devotees of the Lord represent the dynasty of Sri Gauranga, the Gaura-vamsa. Their holy feet are my only refuge. I am devoid of any real service to them, but hope that one day their service may be mine. I am only a fallen tridandi-sannyasi by the name of Bhaktisiddhanta Sarasvati."

Thus ends the First Jewel of the Gaudiya Kanthahara, entitled Guru-tattva.

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Re: how to defeat the Atheist

respects to maharaj's and practitioners

once again Srila Prabhupada and our divine masters tell us read the books, then and only then can we successful in defeating the atheist, and of course we beg for the mercy of Sri Guru Sri Nitiai-Gauranga

cc mad 9/51
Atheists may be very expert in mental speculation and may be so-called great philosophers, but they can be defeated by a Vaishnava firmly situated in his conviction and God consciousness. Following in the footsteps of Sri Caitanya Mahaprabhu, all the preachers engaged in the service of ISKCON should be very expert in putting forward strong arguments and defeating all types of atheists.

SB 7/13/7 purport
One should not concern oneself with the conclusions of various logicians or philosophers. Of course, those who preach sometimes need to argue with the contentions of opponents, but as much as possible one should avoid an argumentative attitude.

cc mad 9/49
However, it is seen here that Sri Caitanya Mahaprabhu defeated the Buddhist philosophy by argument. Those who are preachers in ISKCON will certainly meet many people who believe in intellectual arguments. Most of these people do not believe in the authority of the Vedas. Nevertheless, they accept intellectual speculation and argument. Therefore the preachers of Krishna consciousness should be prepared to defeat others by argument, just as Sri Caitanya Mahaprabhu did. In this verse it is clearly said, tarkei khandila prabhu. Lord Sri Caitanya Mahaprabhu put forward such a strong argument that the Buddhists could not counter Him to establish their cult.
Their first principle is that the creation has always existed. But if this were the case, there could be no theory of annihilation. The Buddhists maintain that annihilation, or dissolution, is the highest truth. If the creation eternally exists, there is no question of dissolution or annihilation. This argument is not very strong because by practical experience we see that material things have a beginning, a middle and an end. The ultimate aim of the Buddhist philosophy is to dissolve the body. This is proposed because the body has a beginning. Similarly, the entire cosmic manifestation is a gigantic body, but if we accept that it always exists, there can be no question of annihilation. Therefore the attempt to annihilate everything in order to attain zero is an absurdity. By our own practical experience we have to accept the beginning of creation, and when we accept the beginning, we must accept a creator. Such a creator must possess an all-pervasive body, as pointed out in the Bhagavad-gita (13.14):


lowerthanarat

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Re: how to defeat the Atheist

Nityananda! Gauranga! Hare Krishna!
Dandavats and obeissances.

Of course all these points that we are making are still necessary to know because we have to stop the spreading of this atheistic philosophy, which is a very important task. Atheism is like a terrible disease that must be halted by these intelligent arguments. I just meant that arguing with and trying to convert atheists is a waste of time, at least for me, I know there are other more advanced devotees who could indeed cause atheists to have a change of heart.

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Re: how to defeat the Atheist

Dear devotees,

      Nityananda Gauranga Hare Krishna! My pranams!

      JagGaura dasa prabhu is right when he says that there isn't any use in debate. Mayavadis aren't very much different from atheists. I have been dragged into these things. They make us waste our time and at the end of the day, they aren't going to change even if thoroughly defeated. Debates are maya inspired quarrels, and we too fall into the bewilderment if we get provoked into them. There's a difference between discussion and debate and if the other party has already made up its mind not to listen to you, then there's no use talking. It is the best thing as pointed out, that they ought to be left alone.

       First qualification is humility, and if even a bit of it isn't there, no use talking. Lord Krishna has told not to tell Bhagavad Gita to anyone even if they're simply not humble. Eventually the atheists can also be delivered by the ajnata sukrti they obtain by association with devotees.

        The other issue is preaching the truth. It takes guts to preach the truth. These days everyone wants khitchdi philosophy that accepts anyone and everyone. Opening one's mouth against this is often causes raging storms at home. Outside we may face severe criticism from the common people. Srila Prabhupada's preaching is truly legendary for the things he did. Just see! In spite of innumerable and unthinkable obstacles, how bold he was! Now that's an authority!

Daaso'smi,
Srinath

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Re: how to defeat the Atheist

Nityananda! Gauranga! Hare Krishna!
Dandavats and obeissances.

There is no use debating with atheists on the existence of God, it is better to try to convince those who are not devout atheists, those who have a least a hint of piety but who may not really know what they think. Atheists should be ignored or better yet  physically harmed, they really are nothing but fools.  I have argued with atheists and completely defeated them to the point where they were destroyed, and even though they know at that point that God exists in their complete choked up humility, their disdain for God doesn't diminish because they are cowards.

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